Right. Religion is a whole other epistemic 'game' than science. So, one will approach one sphere of knowledge not only in separate fashion, but ALSO with a different mode of inquiry.
But isn't the question how well it corresponds to reality?
In the empirical sense, one in which a proposition is demonstrated via the senses, religion (particularly Christianity) will not amend itself.
But it has. Religion has often changed what it says. For example, at one time, a certain passage from the Bible may be considered literal, but later on, that same passage may be considered metaphorical. Once, many people believed that the creation account was literal. Now, the majority of Christians accept it as metaphorical. (
Source)
And each time, it has been religion altering its position to better fit with science.
Unlike science, religion has both a human component, in which a person can undertake inquiries, and a 'God' component in which the religious person has to await for God to orchestrate the finality of belief. This may or may not allow some historical claims to be seen as 'facts.' So, religion (again Christianity in particular) will epistemically float somewhere between subjectivity and objectivity. There might be some things that religious people will come to agree is 'factual' about their faith, but there will be other things that they do not agree on, and the nature of the faith will be such that even IF two Christians agree on a 'fact,' this perception may or may not be enjoined by a person who is outside of the faith.
I would say that the "God" component you speak of is usually just a part of the person that they think is God, but otherwise I fairly agree. Religion often takes things that are fact and puts a religious spin on them. It's typical of pretty much all religions. Use the fact parts to show that you are correct, so you can get others to believe the non-fact parts. Basically, getting other people to say, "Well, they were right about this, so I guess they must be right about that too."
The other thing to keep in mind, however, is that if we take seriously various elements of the Nature of Science, we will realize that even with our high-levels of objectivity, facts will still be subject to interpretation and/or other cognitive differences.
But within how much variation? Can you give an example?
Well, you can call it that if you want, but that isn't what it would be. To say that it's just "handwavium" is itself a statement that seems to indicate a tendency to wave away looking into any possible levels of religious cogency. But, correct me on that if I'm wrong.
I think the religious cogency is the handwavium. A system set up so that it can explain away any evidence which would suggest that it is wrong. "We did a scientific study on the efficacy of prayer, and it showed no benefit." "Ah, but the Bible says you can't test God, and that's what you were trying to do, so of course you got those results!"
What excuses. What Eugenie C. Scott provides (again, as an atheist) is no excuse, but the nature of mainstream science [we call it Methodological Naturalism]. Those who adhere to a Philosophical Naturalism (like Dawkins) are in the minority.
I meant the excuses religion offers to explain why evidence from reality doesn't always agree with the claims that religion makes. It is typically religion which makes the claim that the situation is complicated, but I've generally found that this is because it avoids having the discussion and thus avoid presenting a flawed argument. It's also because trying to find an explanation for something that has no rational explanation is about the most complicated thing there is.
Right, because since we start with Methodological Naturalism in our approach to science, we assume for inquiry sake that no God or other supernatural elements are either at play in our experiments or that if they were to exist, they are not controllable variables.
If you want to include God, you'll have to show that God is necessary.
I'm not sure I even understand your statement and questions here. Sorry. You may have to reiterate.
You said, "There is a difference between establishing the truth or falsity of a religious statement, on the one hand, and using hermeneutical considerations to establish the meaning of some religious statement, on the other hand."
I took "the truth or falsity of a religious statement" to mean statements from the Bible (for example) that are taken to be clear unambiguous statements of fact. For example, the Bible claims that Pharaoh kept the Israelites as slaves. This is taken by most Christians to be a statement presented as an objective fact.
And I took "the meaning of some religious statement" as the underlying meaning behind the statement without assuming that the statement is presented as a statement of fact, in much the same way that we can grasp the meaning of Aesop's Fables without assuming that they are telling us that animals really did have those adventures.
So, based on this, I took your reply to mean that there is a difference between establishing that a particular passage is intended as literal truth and establishing that a passage is not literally true, but still has some meaning or message that we are to take from it.
I explained some of this at the top of the post. As far as religion is concerned, and as far as the human side of religion is concerned, if one wants to apply some probability, then that isn't excluded.
When you say "probability" are you talking about the probability that something is true, or are you saying that there are different amounts of truthfullness?
As an example, if we compare it to coin flips, we can say that there is a particular probability that the coin is heads, but we can't say that it is 30% heads and 70% tails. It is either completely one or the other.
The caveat is that is Christianity is true, then by definition our human inquiries will be curtailed and/or affected by God Himself, unlike in mainline science.
If Christianity is true, then any effect God has on the real world will be measurable.
And let's also say this:
If God intervenes to ensure that a particular outcome occurs, then we can assume that God's intervention is required because there was no other way for that outcome to occur UNLESS God intervened. That would mean that such an outcome is impossible according to the laws of nature.
Therefore, any intervention of God in our reality will show as a violation of the laws of nature.
And so I conclude that if Christianity is real and God intervenes in any way, then we should see the laws of nature being violated. I'm not aware of any such examples.
By the way, just so we're clear, I'm an adherent of the BioLogos approach to Christian faith and science, and not an advocate of the Intelligent Design or Creation Science approaches.
